By John Henry Frederick Bacon - [1], Public Domain, https://commons.wikimedia.org/w/index.php?curid=71528381
Beowulf Now and Then
The challenge of our time is to take the energies of the warrior-hero
and allow them to be creative transformed into the energies of love.
Beowulf is a warrior-hero. The epic poem by his name, set in Scandinavia, introduces a warrior society with three guiding values: the desire for fame, the thrill of battle, and the glory of a triumphant hero who slays monsters. The poem also hints that all triumphant heroes must die; so there is an element of futility in the triumph. But they live on in successive generations as objects of memory and subjects of glory. They are celebrated for their courage and their dragon-slaying deeds. Salvation does not come through resting in the loving arms of a tender God; it does not come from being wise and compassionate like the Buddha. It comes by being remembered and admired for violent exploits.
Beowulf is alive today in American culture wars. The monsters to be slain by right wing populists are "liberals" and "leftists." They are not (yet) fought with guns, although there are plenty of them. They are fought with words of ridicule and hatred. Beowulf is also alive in popular culture in the form of superheroes, violence, and crime shows. There is, as it were, a Beowulf ethos that permeates American society. It is interesting, engaging, seducing, and unloving.
On his own terms Beowulf is an attractive hero. Different from Achilles in the Iliad, he is not simply a killing machine. He has a gift for language and for friendships. Reading about him, or, better, hearing about him through Seamus Heaney's oral rendition below, has a special kind of beauty. We feel his feelings and the drama of his situation. We understand him, not unlike the way God (says Whitehead) feels the feelings of each and all: "fellow sufferer who understands."
And yet the values of warrior society have run their course, yielding great harm to society today. The need in our time is to go beyond Beowulf toward a kinder, gentler way of being human. It is to find glory, not in violence and victories, but in tenderness, forgiveness, and compassion. It is to find our way into a very different vision of how life can be lived, exemplified in Jesus not Beowulf. Whitehead calls it the Galilean vision.
This page is an invitation to do two things: enjoy the old English epic poem Beowulf and (scroll all the way down) to consider the Galilean alternative. In some ways we must all claim our inner Beowulf, not by conforming to his values, but by claiming his energy and allowing that energy to be transformed into something more positive, more exciting, more loving. Our need today is not for a warrior society, but for just and caring communities where no one is left behind. Such is the Galilean vision.
We need not slay Beowulf. We need not even slay our own inner monsters. Instead we must be mindful of the monsters, tame them as we are able, and let their energies morph into something truly godlike: love. Blessed are the peacemakers, for theirs is the kingdom of God.
- Jay McDaniel
Beowulf is alive today in American culture wars. The monsters to be slain by right wing populists are "liberals" and "leftists." They are not (yet) fought with guns, although there are plenty of them. They are fought with words of ridicule and hatred. Beowulf is also alive in popular culture in the form of superheroes, violence, and crime shows. There is, as it were, a Beowulf ethos that permeates American society. It is interesting, engaging, seducing, and unloving.
On his own terms Beowulf is an attractive hero. Different from Achilles in the Iliad, he is not simply a killing machine. He has a gift for language and for friendships. Reading about him, or, better, hearing about him through Seamus Heaney's oral rendition below, has a special kind of beauty. We feel his feelings and the drama of his situation. We understand him, not unlike the way God (says Whitehead) feels the feelings of each and all: "fellow sufferer who understands."
And yet the values of warrior society have run their course, yielding great harm to society today. The need in our time is to go beyond Beowulf toward a kinder, gentler way of being human. It is to find glory, not in violence and victories, but in tenderness, forgiveness, and compassion. It is to find our way into a very different vision of how life can be lived, exemplified in Jesus not Beowulf. Whitehead calls it the Galilean vision.
This page is an invitation to do two things: enjoy the old English epic poem Beowulf and (scroll all the way down) to consider the Galilean alternative. In some ways we must all claim our inner Beowulf, not by conforming to his values, but by claiming his energy and allowing that energy to be transformed into something more positive, more exciting, more loving. Our need today is not for a warrior society, but for just and caring communities where no one is left behind. Such is the Galilean vision.
We need not slay Beowulf. We need not even slay our own inner monsters. Instead we must be mindful of the monsters, tame them as we are able, and let their energies morph into something truly godlike: love. Blessed are the peacemakers, for theirs is the kingdom of God.
- Jay McDaniel
Beowulf and The Warrior Society
Gary Bernhard, EdD
Kalman Glantz, PhD
reposted from Psychology Today
blog, Evolution in Daily Life
KEY POINTS
- Pre-agricultural societies were largely nomadic, egalitarian, and grounded in kinship, cooperation, and reciprocity.
- Post-agriculture warrior societies came into being in response to the accumulation of wealth and the need to protect it.
- Warrior societies rewarded hierarchy and male aggression, which flooded into the behavior of our species.
- Early literary works like "Beowulf" glorified warrior heroes, but we have a lot to learn from hunter-gatherer societies
I've been reading the Seamus Heaney translation of "Beowulf." As a young graduate student in English, I thought I might become a medievalist, so I took a course in Old English and read some of "Beowulf" in the original. Beowulf, like Achilles, was a great hero in a warrior society. Beowulf’s violent, graphic battles with the monster Grendel, Grendel’s mother, and the dragon, caught my imagination and invaded my fantasies. Reading the poem was like watching a gruesome horror film.
Re-reading it many years later, after learning something about human evolution and the communities that preceded the emergence of warrior societies, has given me a different perspective. The thrill of battle and the appeal of the triumphant hero have diminished. For many years my interest has been focused on something less thrilling than Beowulf ripping Grendel’s arm off but perhaps more useful: the pre-agricultural world and the hunter-gatherer bands in which our species evolved.
*
Warrior societies were the gateway through which pre-human primate hierarchy and male aggression came flooding back into the behavior of our species. With the advent of the societies like those of Achilles and Beowulf, the primal primate was released, rewarded, and accorded high status.
The primal primate is with us still. In spite of the development of democracy, the rule of law, and the extension of rights to many, warrior societies persist throughout the world, and wannabe “greats” lead their followers to war. Tales of warrior heroes are still stirring, even mesmerizing, especially for young men. Think of all the war and superhero movies that have been made, all the cop shows on TV, the parades, the medals, and so forth. As a boy and a young man I ate it all up and dreamed of battlefield glory. But the older me thinks we have a lot to learn from hunter-gatherers.
Beowulf: A Verse Translation
by Seamus Heaney
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Beowulf, a poem written at the turn of the first century, is an elegiac account of the exploits of the Scandinavian hero Beowulf, who defends the Danes from the terrifying Grendel and later from Grendel's mother. After returning home, he engages in a vivid battle with a dragon before passing away in old age.
The poem is about coming upon the terrible, killing it, and then having to continue living in its worn-out wake. Seamus Heaney, the winner of the Nobel Prize in literature, discovers a connection that draws strength to the poetry from deep inside in the contours of this story, which is both remote and uncannily similar at the start of the twenty-first century. |
Beowulf Read by Seamus Heaney
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Excerpts
Grendel the Monster
"All were endangered; young and old were hunted down by that dark death-shadow who lurked and swooped in the long nights on the misty moors… Grendel waged his lonely war, inflicting constant cruelties on the people, atrocious hurt. He took over Heorot.. There was panic after dark, people endured raids in the night, riven by the terror."
Grendel Slain by Beowulf
"The monster’s whole body was in pain, a tremendous wound appeared on his shoulder. Sinews split and the bone-lappings burst. Beowulf was granted the glory of winning; Grendel was driven under the fen-banks, fatally hurt, to his desolate lair. His days were numbered, the end of his life was coming over him, he knew it for certain; and one bloody clash had fulfilled the dearest wishes of the Danes. The man who had lately landed among them, proud and sure, had purged the hall, kept it from harm; he was happy with his nightwork and the courage he had shown."
Seamus Heaney. Beowulf: A New Verse Translation (pp. 34-35). Faber & Faber. Kindle Edition.
"All were endangered; young and old were hunted down by that dark death-shadow who lurked and swooped in the long nights on the misty moors… Grendel waged his lonely war, inflicting constant cruelties on the people, atrocious hurt. He took over Heorot.. There was panic after dark, people endured raids in the night, riven by the terror."
Grendel Slain by Beowulf
"The monster’s whole body was in pain, a tremendous wound appeared on his shoulder. Sinews split and the bone-lappings burst. Beowulf was granted the glory of winning; Grendel was driven under the fen-banks, fatally hurt, to his desolate lair. His days were numbered, the end of his life was coming over him, he knew it for certain; and one bloody clash had fulfilled the dearest wishes of the Danes. The man who had lately landed among them, proud and sure, had purged the hall, kept it from harm; he was happy with his nightwork and the courage he had shown."
Seamus Heaney. Beowulf: A New Verse Translation (pp. 34-35). Faber & Faber. Kindle Edition.
Grendel
By Joseph Ratcliffe Skelton - Marshall, Henrietta Elizabeth (1908) Stories of Beowulf, T.C. & E.C. Jack, Public Domain, https://commons.wikimedia.org/w/index.php?curid=11001832
Grendel is a character in the poem Beowulf, preserved in the Nowell Codex. Grendel, being cursed as the descendant of the Biblical Cain, is "harrowed" by the sounds of singing that come every night from the mead-hall of Heorot built by King Hrothgar. He is unable to bear it any more and attacks Heorot. Grendel continues to attack the Hall every night for twelve years, killing its inhabitants and making this magnificent mead-hall unusable. To add to his monstrous description the poet details how Grendel consumes the men he kills; "now that he could hope to eat his fill."
Beowulf hears of these attacks and leaves his native land of the Geats to destroy Grendel. He is warmly welcomed by King Hrothgar, who gives a banquet in celebration. Afterwards Beowulf and his warriors bed down in the mead hall to await the inevitable attack of the creature. Grendel stalks outside the building for a time, spying the warriors inside. He then makes a sudden attack, bursting the door with his fists and continuing through the entry. The first warrior Grendel finds is still asleep, so he seizes the man and devours him. Grendel grabs a second warrior, but is shocked when the warrior grabs back with fearsome strength. As Grendel attempts to disengage, the reader discovers that Beowulf is that second warrior.
Beowulf uses neither weapon nor armour in this fight. He also places no reliance on his companions and had no need of them. He trusts that God has given him strength to defeat Grendel, whom he believes is God's adversary. Finally Beowulf tears off Grendel's arm, mortally wounding the creature. Grendel flees but dies in his marsh den. There, Beowulf later engages in a fierce battle with Grendel's mother, over whom he triumphs even if only thanks to a sword found on-site. Following her death, Beowulf finds Grendel's corpse and removes his head, which he keeps as a trophy. Beowulf then returns to the surface and to his men at the "ninth hour" (l. 1600, "nōn", about 3 pm). He returns to Heorot, where a grateful Hrothgar showers him with gifts.
- Wikipedia
Beowulf hears of these attacks and leaves his native land of the Geats to destroy Grendel. He is warmly welcomed by King Hrothgar, who gives a banquet in celebration. Afterwards Beowulf and his warriors bed down in the mead hall to await the inevitable attack of the creature. Grendel stalks outside the building for a time, spying the warriors inside. He then makes a sudden attack, bursting the door with his fists and continuing through the entry. The first warrior Grendel finds is still asleep, so he seizes the man and devours him. Grendel grabs a second warrior, but is shocked when the warrior grabs back with fearsome strength. As Grendel attempts to disengage, the reader discovers that Beowulf is that second warrior.
Beowulf uses neither weapon nor armour in this fight. He also places no reliance on his companions and had no need of them. He trusts that God has given him strength to defeat Grendel, whom he believes is God's adversary. Finally Beowulf tears off Grendel's arm, mortally wounding the creature. Grendel flees but dies in his marsh den. There, Beowulf later engages in a fierce battle with Grendel's mother, over whom he triumphs even if only thanks to a sword found on-site. Following her death, Beowulf finds Grendel's corpse and removes his head, which he keeps as a trophy. Beowulf then returns to the surface and to his men at the "ninth hour" (l. 1600, "nōn", about 3 pm). He returns to Heorot, where a grateful Hrothgar showers him with gifts.
- Wikipedia
Beowulf as History and Literature:
A Scholarly Discussion
Melvyn Bragg and his guests discuss the epic poem Beowulf, one of the masterpieces of Anglo-Saxon literature. Composed in the early Middle Ages by an anonymous poet, the work tells the story of a Scandinavian hero whose feats include battles with the fearsome monster Grendel and a fire-breathing dragon. It survives in a single manuscript dating from around 1000 AD, and was almost completely unknown until its rediscovery in the nineteenth century. Since then it has been translated into modern English by writers including William Morris, JRR Tolkien and Seamus Heaney, and inspired poems, novels and films.
With:
Laura Ashe, Associate Professor in English at the University of Oxford and Fellow of Worcester College
Clare Lees, Professor of Medieval English Literature and History of the Language at King's College London
Andy Orchard, Rawlinson and Bosworth Professor of Anglo-Saxon at the University of Oxford
Producer: Thomas Morris.
Beowulf Digitalized:
A Scholarly Discussion
Eleanor Rosamund Barraclough takes a look at the latest research shaping our understanding of the great Anglo-Saxon poem, Beowulf. She’ll be finding out about the insights that digital approaches are bringing to the tale of gold-hoarding dragons, sword-wielding heroes and murderous fenland beasties. We discover what video games and grammar have to tell us about Old English literature.
Andrew Burn Andrew Burn is Professor of English, Media and Drama at University College London’s Institute of Education. He is director of ReMap a research centre that focuses on media arts, creative practice and play and games. He has published work on many aspects of the media, including young people's production of digital animation, film and computer games.
Roxanne Taylor is a research student at the University of Manchester where she is completing her PhD. She is working on an Arts and Humanities Research Council funded project on argument structure and genitive modification in Old English noun phrases.
This podcast was made in partnership with the Arts and Humanities Research Council, part of UKRI.
Producer: Ruth Watts
Andrew Burn Andrew Burn is Professor of English, Media and Drama at University College London’s Institute of Education. He is director of ReMap a research centre that focuses on media arts, creative practice and play and games. He has published work on many aspects of the media, including young people's production of digital animation, film and computer games.
Roxanne Taylor is a research student at the University of Manchester where she is completing her PhD. She is working on an Arts and Humanities Research Council funded project on argument structure and genitive modification in Old English noun phrases.
This podcast was made in partnership with the Arts and Humanities Research Council, part of UKRI.
Producer: Ruth Watts
Opening Lines of Beowulf
in Old English
Beowulf Now and Then
I live in a politically violent nation. Some call them culture wars. Most who fight these ward don't use guns as they fight these wars, although guns are readily available. They use words, images, and social media - and positions of power in local school boards. Some among them are part of the MAGA movement. They see the former president as a triumphant hero in the battle against evil, not unlike Beowulf and his slaying of monsters. The monsters are "liberals" and "leftists."
But please don't think right-wing populists have a monopoly on Beowulf. The warrior hero lives today and permeates popular culture.
"Tales of warrior heroes are still stirring, even mesmerizing, especially for young men. Think of all the war and superhero movies that have been made, all the cop shows on TV, the parades, the medals, and so forth. As a boy and a young man I ate it all up and dreamed of battlefield glory."
Politics
Beowulf is very much alive in the halls of congress. The venom with which members speak of others, their drive to slay liberal dragons, their need to be famous: all of this has a warrior-mentality.
Warrior societies reward male aggression and battlefield glory, whether the warriors are male or female or somewhere in-between. It is the aggression that warps their minds.
This is disappointing. I once held the illusion that members of congress wanted to deliberate, to listen to alternative points of view, to learn from others, and to seek the common good. I even thought that their education might have helped them grow in the arts of deliberation and collaborative thinking, especially if it included a healthy dose of the humanities. Great novels, for example, introduce us to the mind-sets and life-situations of different kinds of people and help us move beyond simple absolutisms. But then I realized that most congressmen never read novels; in college they focused on business or economics, engineering or science. Too many of them think in terms of strategy not understanding, monologue not dialogue, victory not empathy. I am in search of the thoughtful congressman or congresswoman who is versed in the arts of deliberative democracy and compassionate perspective-taking. I am weary of the battlefield mentality, even as I recognize that my own nation is a warrior society.
A Galilean Alternative
What is the alternative? Bernhard and Glantz (below) below find value in the pre-literate, pre-agricultural societies that came before them: the hunter-gatherers. Perhaps so.
I find value as well in the healing ministry of Jesus, with his emphasis on forgiveness, loving your enemies, compassion for the poor and powerless, and humility. This is not to say Jesus alone offers such an alternative. Other figures have as well, not least the Buddha. And Jesus himself was immensely indebted to many dimensions of his own Jewish tradition: the prophetic emphasis on social justice and the images of God as moved to pity by the world. What is so ironic is that many of the culture warriors today think of themselves as defending Jesus. They are crusaders for Christian militancy.
Truth be told, contemporary Christian militants did not invent Christian militancy. It is among the many strands of historical Christianity that made their peace with warrior-values, despite the fact that those values contradict the teachings of Jesus. See Militant Christianity: An Anthropological History by Alice Kehoe. But this kind of militancy is in conflict with other historical traditions (the Franciscans, the Mennonites, etc.) that sought to live out their Christianity in faithfulness to a kinder, gentler vision of the Christian life.
This alternative understanding of Christianity inspired Alfred North Whitehead in Process and Reality, who advocated what he called a Galilean image of God:
There is, however, in Galilean origin of Christianity yet another suggestion which does not fit very well with any of the three main strands of thought. It does not emphasize the ruling Caesar, or the ruthless moralist, or the unmoved mover. It dwells upon the tender elements in the world, which slowly and in quietness operate by love; and it finds purpose in the present immediacy of a kingdom not of this world. Love neither rules, nor is it unmoved; also it is a little oblivious as to morals. It does not look to the future; for it finds its own reward in the immediate present. (Whitehead, Process and Reality)
Whitehead invites us to find God, not in battlefield glory but in the tender elements of the world. His invitation parallels what Pope Francis calls a politics of love.
Metaphysics
When Whitehead thought about ultimate reality, he did not think of God. Instead, he spoke of an ultimate energy of which all things and events are expressions, anywhere and everywhere. He called it Creativity. In Process and Reality he links Creativity with the process of concrescence, as guided by an inwardly felt "subjective aim" toward intensity of feeling, or satisfaction., On this view, the whole purpose of life, human and more than human, is to experience and enjoy vitality or intensity. The intensity is better if it realizes contrasts among items experienced. It is better if it includes harmony. But in Process and Reality the aim itself is intensity.
I cannot help but think that Beowulf would understand this. In a warrior society there the enjoyment of battlefield glory. There is, dare I say, intensity in the killing of monsters; and there is also intensity in entertaining the idea that you will be remembered by others for your valor, even after you die. My point is that Whitehead's philosophy of Creativity helps us understand and also, in some ways, empathize with the joys of warrior life, the joys of aggression. We ought not demonize Beowulf.
But Whitehead did not stop with Creativity. He added that Creativity has, as its primordial expression, a powerful and inclusive Life in whose consciousness the universe unfolds. He spoke of this reality as God and conceived God as having feelings and aims of God's own. God was not a ruthless moralist or a ruling Caesar; God was, as it were, tender. We might even say, to use the language of some process theologians, "open and relational." This is the God around whom, thinks Whitehead, Jesus centered his life and revealed to others. It is the God of Tenderness.
This is not the God of Beowulf. We need not fault the mythical/historical hero for his values. He inherited them from his society: a warrior society. We can and should admire what is good in him: his courage and valor, his way with words, his desire to combat evil. What we add is that this goodness is consummated by a reversal of the warrior values. It is completed when we recognize that (in Whitehead's language) the initial phase of our own subjective aims is an invitation, not to power and glory, not to violence and fame, but to tenderness, to love, to empathy. The challenge of our time is to take the energies of the warrior-hero and allow them to be creative transformed into the energies of love.
- Jay McDaniel, 1/11/22
But please don't think right-wing populists have a monopoly on Beowulf. The warrior hero lives today and permeates popular culture.
"Tales of warrior heroes are still stirring, even mesmerizing, especially for young men. Think of all the war and superhero movies that have been made, all the cop shows on TV, the parades, the medals, and so forth. As a boy and a young man I ate it all up and dreamed of battlefield glory."
Politics
Beowulf is very much alive in the halls of congress. The venom with which members speak of others, their drive to slay liberal dragons, their need to be famous: all of this has a warrior-mentality.
Warrior societies reward male aggression and battlefield glory, whether the warriors are male or female or somewhere in-between. It is the aggression that warps their minds.
This is disappointing. I once held the illusion that members of congress wanted to deliberate, to listen to alternative points of view, to learn from others, and to seek the common good. I even thought that their education might have helped them grow in the arts of deliberation and collaborative thinking, especially if it included a healthy dose of the humanities. Great novels, for example, introduce us to the mind-sets and life-situations of different kinds of people and help us move beyond simple absolutisms. But then I realized that most congressmen never read novels; in college they focused on business or economics, engineering or science. Too many of them think in terms of strategy not understanding, monologue not dialogue, victory not empathy. I am in search of the thoughtful congressman or congresswoman who is versed in the arts of deliberative democracy and compassionate perspective-taking. I am weary of the battlefield mentality, even as I recognize that my own nation is a warrior society.
A Galilean Alternative
What is the alternative? Bernhard and Glantz (below) below find value in the pre-literate, pre-agricultural societies that came before them: the hunter-gatherers. Perhaps so.
I find value as well in the healing ministry of Jesus, with his emphasis on forgiveness, loving your enemies, compassion for the poor and powerless, and humility. This is not to say Jesus alone offers such an alternative. Other figures have as well, not least the Buddha. And Jesus himself was immensely indebted to many dimensions of his own Jewish tradition: the prophetic emphasis on social justice and the images of God as moved to pity by the world. What is so ironic is that many of the culture warriors today think of themselves as defending Jesus. They are crusaders for Christian militancy.
Truth be told, contemporary Christian militants did not invent Christian militancy. It is among the many strands of historical Christianity that made their peace with warrior-values, despite the fact that those values contradict the teachings of Jesus. See Militant Christianity: An Anthropological History by Alice Kehoe. But this kind of militancy is in conflict with other historical traditions (the Franciscans, the Mennonites, etc.) that sought to live out their Christianity in faithfulness to a kinder, gentler vision of the Christian life.
This alternative understanding of Christianity inspired Alfred North Whitehead in Process and Reality, who advocated what he called a Galilean image of God:
There is, however, in Galilean origin of Christianity yet another suggestion which does not fit very well with any of the three main strands of thought. It does not emphasize the ruling Caesar, or the ruthless moralist, or the unmoved mover. It dwells upon the tender elements in the world, which slowly and in quietness operate by love; and it finds purpose in the present immediacy of a kingdom not of this world. Love neither rules, nor is it unmoved; also it is a little oblivious as to morals. It does not look to the future; for it finds its own reward in the immediate present. (Whitehead, Process and Reality)
Whitehead invites us to find God, not in battlefield glory but in the tender elements of the world. His invitation parallels what Pope Francis calls a politics of love.
Metaphysics
When Whitehead thought about ultimate reality, he did not think of God. Instead, he spoke of an ultimate energy of which all things and events are expressions, anywhere and everywhere. He called it Creativity. In Process and Reality he links Creativity with the process of concrescence, as guided by an inwardly felt "subjective aim" toward intensity of feeling, or satisfaction., On this view, the whole purpose of life, human and more than human, is to experience and enjoy vitality or intensity. The intensity is better if it realizes contrasts among items experienced. It is better if it includes harmony. But in Process and Reality the aim itself is intensity.
I cannot help but think that Beowulf would understand this. In a warrior society there the enjoyment of battlefield glory. There is, dare I say, intensity in the killing of monsters; and there is also intensity in entertaining the idea that you will be remembered by others for your valor, even after you die. My point is that Whitehead's philosophy of Creativity helps us understand and also, in some ways, empathize with the joys of warrior life, the joys of aggression. We ought not demonize Beowulf.
But Whitehead did not stop with Creativity. He added that Creativity has, as its primordial expression, a powerful and inclusive Life in whose consciousness the universe unfolds. He spoke of this reality as God and conceived God as having feelings and aims of God's own. God was not a ruthless moralist or a ruling Caesar; God was, as it were, tender. We might even say, to use the language of some process theologians, "open and relational." This is the God around whom, thinks Whitehead, Jesus centered his life and revealed to others. It is the God of Tenderness.
This is not the God of Beowulf. We need not fault the mythical/historical hero for his values. He inherited them from his society: a warrior society. We can and should admire what is good in him: his courage and valor, his way with words, his desire to combat evil. What we add is that this goodness is consummated by a reversal of the warrior values. It is completed when we recognize that (in Whitehead's language) the initial phase of our own subjective aims is an invitation, not to power and glory, not to violence and fame, but to tenderness, to love, to empathy. The challenge of our time is to take the energies of the warrior-hero and allow them to be creative transformed into the energies of love.
- Jay McDaniel, 1/11/22